4000 DIVYA PRABANDHAMS - CONCISE MEANINGS
|| श्री: ||
|| VANDE GURUPARAMPARAM ||
FIRST ACHARYA
SHREEMAN NARAYANA – OUR FIRST ACHARYA - PART
Article and Art by Smt. Malathi Balaji
BHAGAVAN SHREEMAN NARAYANA is the first preceptor (prathamAchArya), and foremost preceptor (paramAchArya) of our GuruparamaparA. He is the supreme self (paramAtmA or parabrahman), the supreme reality (paratattva), the supreme being (parama purusha), the supreme effulgence (paranjyoti), and the supreme Lord of the entire universe (paramEshwara). He is the primordial Lord (AdidEva) who is the principal cause (moola kAraNa) of sRushTi (creation), sthiti (maintenance) and samhAra (dissolution) of the multiverse. He is the material cause (upAdhAna kAraNa), instrumental cause (nimitta kAraNa) and supportive cause (sahakAri kAraNa) of all things and processes of the myriad universes. He is eternal ( nityam), existing in the past, present and the future. He is the protector of all (sarvarakshaka). Lord nArAyaNa is fondly called in tamizh as “emperumAn”. He is the beloved husband of ShreedEvi and hence is always referred with a prefix “Shree” - Shreeman nArAyaNa or Shriya:pati. The vedas praise Him as the Purusha who has more than thousand heads (sahasrasheershA purusha:), thousand eyes (sahasrAksha:), thousand legs (sahasrapAt) and extends beyond the ten directions. Lord nArAyaNa pervades all movable and non-movable entities and hence he is called “ViShnU”. (The root word “vish” means to pervade, the suffix “knu” means the person who has the said quality innately.)
NARAYANA SOOKTAM
nArAyaNa is the one to be known, the one to be worshipped as the soul of the universe (collectively and individually), the supreme brahman, the supreme truth, the supreme effulgence, the supreme soul, supreme meditator and the supreme meditation.
THREE MEANINGS OF NARAYANA SHABDAM:
1. “nAra” means water. “ayana” means resting or reclining. Lord VishNu rests on water and hence the name nArAyaNa.
2. “nAra” means beings. “ayanam” means movement. He pervades every being inside and outside (nAra: ayanam yasya) - Hence the name ‘nArAyaNa’.
3.“ayanam” means abode or resting place. He is the abode for the jeevAtmAs called “nAra” (nArANAm ayanam yasya) - Hence the name nArAyaNa.
DEVADIDEVA – THE LORD OF ALL DEVAS
Lord nArAyaNa is the Lord of all dEvas (dEvAdidEva). The whole gamut of gods perform their duties and report to Lord nArAyaNa like His subordinates.
It is out of fear of the Supreme Brahman that the wind, vAta is blowing; out of fear of Him that soorya, the sun regularly rises and sets; and out of fear of Him that agni, the fire is burning. It is only due to fear of Him that the devas like the Chandra (moon) and indra (king of devas), and yama (death) perform their respective duties.”
NARAYANA TATTVAM OR VISHNU TATTVAM IN VISHISHTADVAITA PHILOSOPHY.
BhagavAn Shreeman nArAyaNa is the supreme soul (paramAtmA) and all other people and things found in this universe are His body (shareeram).
VEDANTA SARAM
Swami rAmAnuja says: I bow to viShNu, who has for His body all sentient and insentient beings, who is the soul of all things, who is always associated with Goddess Shree, who is without any blemish, and who is the ocean of endless bliss.
BHAGAVAT SWAROOPAM: NATURE
BhagavAn's nature or divyAtma swaroopam (svarUpam) is truth (satyam), self-effulgent (gyAnam), blissful (Anandam), all auspicious (kalyANaikatAna, shivam), infinite (anantam), imperishable (avyayam), permanent (shAsvatam) and distinctly different from all others (samasta-vastu-vilakshaNam).
BHAGAVAT ROOPAM: BEAUTY
His divine form is called the divya mangaLa vigraham (rUpam). This divya mangaLa vigraham is unique (Eka rUpam), divinely wonderful (divyadbhutam), imperceptible (achintyam), eternal (nityam), faultless (niravadya), incomparable (niratishayam), resplendent (oujvalyam), charming (saundharyam), well-built (lAvaNyam), fragrant (saugandhyam) gentle (saukumaryam), and ever youthful (yauvanam). (The divya mangaLa vigraham is called ‘ShubhAshrayam’, having both auspiciousness and fit to be meditated upon - It has both shubhatvam and Ashrayatvam).
BHAGAVAT GUNAM: QUALITIES
He is called “bhagavAn” because He has the six supreme characteristics (shaDguNa-s or bhaga-s) namely knowledge (gyAnam), will (balam), lordship (aishwaryam), capacity (veeryam), power (shakti), and splendour (tEjas). He is opposed to all that is negative. He is different from anything that is pointed out. Eternal knowledge and bliss are His nature (ananta gyAna Ananda Eka swaroopam). He is the treasure trove or the ocean of countless auspicious qualities (ananta/asankhyEya kalyANa guNas) like motherliness (vAtsalyam), graciousness (sausheelyam), ease of access (saulabhyam), mArdavam (lenience), Arjavam (sincerity), compassion (kAruNyam), generosity (audhAryam), friendliness (sauhArdam), sweet (mAdhuryam), stableness (sthairya), courage (dhairya), shaurya (valiant), victorious (parAkramam), profound (gAmbheeryam), successful (satyakAmam) and promising (satyasankalpam), ever active (kRutitvam), and thankful (kRutangyatA). He is the sole granter of mOksha which can be attained by following the path of bhakti yOga or prapatti yOga.
SHARANAGATI GADYAM BY SWAMI RAMANUJA
BHAGAVAT AISHWARYAM: SUPREMACY OF LORD NARAYANA
Shreeman NArAyaNa is the supreme Lord of the entire universe. His supremacy or lordship over everything and everyone is referred by the term “aishwaryavatvam” or “Ishvaratvam”. He is one without a second (adviteeya). He is totally independent (svatantra). He is the ultimate director (prEritA) under whose orders all things and processes work. There is no one, equal to or greater than Him (न तत् समश्च अभ्यधिकश्च दृश्यतॆ na tat samashcha abhyadhikashcha dRushyatE - ShwetAshvatarOpanishad).
SARVAVYAPAKATVAM: OMNISCIENCE OF LORD NARAYANA
NARAYANA SOOKATAM
Whatever manifestation is seen or heard in all the worlds, nArAyaNa pervades within and outside of it and remains established in that.
EXPANSIONS OR FORMS OF SHREEMAN NARAYAANA
The purusha sooktam declares: “ajAyamAnO bahudA vijAyatE” अजायमानो बहुधा विजायतॆ – Although the Lord is unborn, He takes up diverse forms, for the functioning of the universe. These forms are broadly classified into five main categories. They are:
1. para (supreme state), पर
2. vyUha (expanded state), व्यूह
3. vibhava (incarnated state), विभव
4. archA (worshipable state - as idols in temples), अर्चा
5. antaryAmi (immanent state inside the AtmA). अन्तर्यामि
INTRODUCTION
Article and Art by Smt. Malathi Balaji
Our VishiShTAdvaita ShreevaishNava SiddhAntam was first propounded by BhagavAn Shreeman NArAyANa. He is the supreme Lord of the entire universe and has ShreevaikunTham or Paramapadam as His permanent abode. Shreeman nArAyaNa expounded the vishiShTAdvaita philosophy to His consort shreedEvi (pirATTi). PirATTi then instructed this knowledge to Lord VishwaksEna. VishvaksEna passed it on to NammAzhvAr. NammAzhvAr then taught the same to Shree NAthamuni. Likewise, our vaishNava siddhAntam was preserved, practised, and transmitted to us through successive sadAchAryas through one-to-one mentorship, up to our immediate AchArya. This uninterrupted lineage of AchAryas is called GURU PARAMPARA or ACHARYA PARAMPARA. When teachings are passed down authentically and accurately through successive generations of AchAryas and shishyas, the integrity and continuity of our rich tradition is maintained, making it an “avichChinna guruparamparA” अविच्छिन्न गुरु परम्परा (unbroken lineage of preceptors).
SwAmi KUrattAzhvAn glorifies our guruparamparA with a mangalAcharaNam:
I worship the Guru ParamparA which starts with Shreeman nArAyaNa (Lord nArAyaNa along with the inseparable ShreedEvi), has nAthamuni and yAmunAchArya in the middle, and extends up to my immediate AchArya.
SwAmi ParAshara BhaTTar’s KriyA deepa:, Shlokam 2:
PoorvAchAryas are to be worshipped with bhakti-filled prostrations at their feet. That will become a ladder for us to ascend VaikunTha.
SwAmi dEsikan salutes the illustrious lineage of vaishNava AchAryas starting from his immediate AchArya upto Shreeman NArAyaNa (the prathamAchArya) in his Desika Prabandham titled “adhikAra sangraham”.
என்னுயிர் தந்தளித்தவரை சரணம்புக்கு யானடைவேன் அவர்குருக்கள் நிரைவணங்கி பின்னருளால் பெரும்பூதூர் வந்தவள்ளல் பெரியநம்பி ஆளவந்தார் மணக்கால்நம்பி நன்னெறியை அவர்க்குரைத்த உய்யக்கொண்டார் நாதமுனி சடகோபன் சேனைநாதன் இன்னமுதத் திருமகள் என்றிவரை முன்னிட்டு எம்பெருமான் திருவடிகள் அடைகின்றேனே.
en uyir tandaLittavarai sharaNambukku yAnaDaiveEn avargurukkaL niraivaNangi, pinnaruLAl perumbUdUr vandavaLLal, periyanambi, ALavandAr, manakkAlnambi, nanneRiyai avarkkuraitta uyyakkoNDAr, nAthamuni, saDakOpan, sEnainAthan, innamuda tirumagaL enRivarai munniTTu emperumAn tiruvaDigaL aDaiginREnE.
Paying my humble obeisances to my immediate AchArya (who initiated me into samAshrayaNam and bharaNyAsam), and to all his preceptors in ascending order, then to the auspicious and compassionate shreeperumbUdUr swAmi ramAnuja, periya-nambi, ALavandAr, manakkAlnambi, uyyakoNDAr who taught him the vaishNava sampradAyam, nAthamuni, shaThakOpan (nammAzhvAr), vishvaksEna (sEnainAthan), and seeking the recommendation of our utterly sweet and divine mother mahAlakshmee, I attain the lotus feet of our foremost AchArya shreeman nArAyaNa.
SwAmi Desika emphasises the importance of Guru in his GuruparamparA sAram:
We utter the salutatory word “नम: nama:” unto our AchArya, their AchAryas, and up to the supreme Lord who is the principal AchArya. The divine couple MahAlakshmi and NArAyaNa, the masters of the universe, are our prApya (goal) and prApaka (means to attain the goal).
VishNu who has for his body all the sentient (chit) and non-sentient (achit) beings, is the immanent self (antarAtmA) of everything. He is ever associated with Goddess ShreedEvi. He is the ocean of unblemished and unlimited bliss. The Lord is possessed of a host of auspicious qualities. He is the principal cause of creation and redemption of the universe. He is the highest goal for souls bonded endlessly to this material universe. He can be attained by bhakti yOga or prapatti yOga, prapatti (surrender) being the easiest means. Once the soul reaches vaikuNTham, the permanent abode of Shreeman NArAyaNa, it never returns to samsAra.
The benevolent Guru who enlightens us on the above principles and clarifies all our doubts is our sampradAya AchArya. He is learned enough to teach vEdas and vEdArthams, and write authoritative commentaries on vEdas, smRitis, purANas, itihAsas, Agamas and shreesUktis of sAdhvAchAra-s.
The letter “gu” means darkness that is ignorance. The letter “ru” means to illuminate. The one who removes ignorance by enlightening the shishya with divine knowledge is revered as a “GURU”.
AchArya is equal to God (आचार्य दॆवो भव AchArya dEvO bhava|). Madhurakavi AzhvAr revered his guru NammAzhvAr as God and declared in kaNNinun sirutAmbu 2 – “தேவு மற்றறியேன் குருகூர் நம்பி, பாவின் இன் இசை பாடித் திரிவனே - dEvu maRRaRiyEn kurugUr nambi, pAvin inniSai pADi tirivanE” - I don’t know any other God. I shall wander singing my Guru’s divyaprabandhams in sweet tunes.
QUALITIES OF AN ACHARYA
One who accumulates knowledge of the shAstras, works relentlessly to establish them, and follows the AchAra-s himself is called as AchArya.
AchArya is righteous and establishes righteousness around Him. The guru initiates the devotee with panchasamskAram, teaches him the rahasya mantras that would grant him mOksha, watches the progress of the disciple and out of compassion, forgives and corrects him when he drifts away from his duty and devotion. To such an AchArya, the shiShya surrenders with utmost humility and requests him to conduct the ceremony of “prapatti or “bharaNyAsam” in which the disciple surrenders to Shreeman nArAyaNa, giving up his ego and all other means to attain mOksha. Such a shishya who adopts “prapatti” as the means to mOksha is referred by the name “prapanna”, “sharaNAgata”. The contribution of Guru in our life is immeasurable, indescribable, and unreturnable.
SwAmi dEsikan sums up the characteristics of a sadAchArya in NyAsa Vimshati 1:
The fourteen guNas of a sadAchArya are:
1. siddha: sampradAyE - Deep rooted in tradition
2. sthira dhee: Firm knowledge
3. anagha: Free from blemish
4. shrOtriya: Well versed in vEdas
5. brahmaniShTha: - Mind seated in Brahman
6. sattvastha: - Fixed in the mode of goodness
7. satyavAk – Truthful speech
8. samaya niyatA sAdhu vRuttyA samEta: - Follows rules prescribed by noble gurus from time to time
9. Dambha asUyAdi mukta: - Free from pride, jealousy, etc.
10. jita viShayi gaNa: - Controller of all senses
11. deerghabandhu: - A friend forever
12. dayAlu: - Compassionate
13. skhAlityE shAsitA – Guides and corrects shishyas
14. sva para hita para: - Ensures welfare of his self and his shishyas.
AchArya or Guru is also referred by the term “dEshika”:
dEshika (दॆशिक) – This revered title is composed of three elements:
• dE (दॆ) – representing the grace of God (dEva)
• shi (शि) – showering such divine grace to a disciple (shishya – shi शि))
• ka (क) – having abundant compassion (karuNA – ka क),
Thus, one who has receives the grace of God, selflessly transmits it to his disciples, and has boundless compassion is honored by the wise with the title "dEshika”.
The association of an Acharya (AchArya Sambandham) is quintessential to attain liberation.
Kshatrabandhu was the worst sinner (pApiShTha:) and in contrast, puNDareeka was full of virtuous deeds (puNyakRut). Both of them had to wait until they were graced by a Guru. Kshatrabandhu met a group of seven sages in the end of his life and learnt gOvinda nAma from them after which he was liberated. PuNDareeka also was emancipated only after he met Sage nArada and learnt the ashTAkshara mantram from him.
The merits obtained from one or two glances of the Guru cannot be obtained even from a glance of the three eyed Shiva, the glance of the eight eyed BrahmA, or the glance of the thousand eyed Indra or BhagavAn.
AchArya-sambandha bhAgyam: It is not easy to get a sadAchArya. If we have AchArya sambandham, it is a great and rare fortune. Six factors (hEtu shaDgam) work together to bestow us with an AchArya.
1. The kind heart of ParamAtmA.
2. Some good deed done by the devotee.
3. The compassionate glance of Lord ViShNu.
4. Having no hatred towards the Lord.
5. Approaching the Lord.
6. Conversation with sAttvik people – satsangam.
AchAryas acquired with such a rare combination of the above-mentioned blessings, should always be revered with gratitude and devotion. One should know the whole lineage of his AchAryas and learn about their life history (AchArya Charitrams) to get inspiration and practical guidance for one’s own spiritual journey (स च आचार्य वंशॊ ज्ञॆय: | sa cha AchArya vamshO ngyEya: |). One should lovingly repeat his Guru’s holy names, prostrate, praise, worship and delight his Guru (ध्यायॆत् जपॆत् नमेत् भक्त्या भजॆदभ्यर्चयॆत् मुदा dhyAyEt japEt namEt bhaktyA bhajEt api archayEt mudA). One should meditate upon the lotus feet of his Guru (गुरु पदाम्बुजं ध्यायॆत् guru padAmbujam dhyAyEt).
It is the primary duty of a devotee to glorify his AchArya and keep secret the mantra taught to him. If he does the opposite, his wealth and longevity will decline.
KrishNa says in BG 4.34
We should learn the supreme truth by prostrating Him (praNipAtEna), inquiring with reverence (pariprashnEna), and serving (sevayA) at the feet of a Guru. (BG 4.34)
BhagavAn who possesses all auspicious qualities is the ParamAchAryA who originally taught the supreme truth to us out of compassion. Hence AchArya ParamaparA anushandhAnam must be fulfilled up to Shreeman nArAyaNa, who is referred as the foremost preceptor or prathamAchArya. Whenever bhagavAn feels that the chain of divine knowledge is broken and is not being passed down to the newer generations, He, with His divine will, incarnates as AzhvArs or AchArya Purushas to re-instate the VaishNava SiddhAntam and redeem the world. Lord Achyuta fulfils this wish by entering those who are already born (अनुप्रविश्य कुरुतॆ यत् समीहितं अच्युत: anupravishya kurutE yat sameehitam achyuta:).
AchArya’s tiruvaDis (divine feet) are the sole refuge for people yearning to attain the supreme Lord. The AchArya plays a pivotal role in upliftment of the jeevAtma (AtmOjjeevanam). Gratitude towards such AchAryan must not stop with him alone but extend to all his relatives as well. One should reverence the AchArya and his family members.
SwAmi NammAzhvAr, the head of all AzhvArs, echoes this sentiment in his divya prabandham TiruvAymozhi 9.7, in the voice of a woman yearning to see her beloved Lord KrishNa.
The crane bird in this pAsuram indirectly refers to AchAryas, the messengers of God who possess the power to take us to the divine feet of bhagavAn. That is the reason we hear the words “AchAryan tiruvaDi aDaindAr” when a prapanna leaves the mortal world. In the above pAsuram, NammAzhvAr who dons the role of a women called ParAnkusha nAyaki says: “Oh red-legged gentle cranes standing with ease in search of prey on the salty shores of our gardens! The Lord who does nityavAsam in tirumUzhikalam divyadEsam wears the mesmerising, honey-laden tulasee wreath on His crown. He is KrishNa, the one who dances with pots. If you go as my messenger to Him and come back, please place your divine feet and your relatives’ feet on my head. This shows that even associating with devotees of Lord KrishNa is a paramabhAgyam.
Let us conclude this introduction to the series on GURUPARAMPARA with AchArya Shree NaDAdUr ammAL’s verses from Guru upAsana paddhati of Prapanna PArijAtam.
Guru alone is the supreme Brahman. Guru alone is the supreme wealth. Guru alone is the supreme knowledge. Guru alone is the one to be worshipped. Guru alone is the highest desire and Guru alone is the highest goal.
Because He instructs about the “Brahman”, He is the best of all gurus. He should always be worshipped, revered, and praised.
This human body is a rarely obtained boat captained by a helmsman called Guru (karNadhAra – boat captain). The soul can swim across the ocean of bodily existence only with the help of the Guru.
|| VandE Guru ParamparAm ||
LAKSHMEE PATTABHISHEKAM
Smt. Malathi Balaji
It is our paramabhAgyam to remember Lakshmi avatAram, Lakshmi PaTTAbhishEkam and Lakshmi KalyANam on the auspicious day of Panguni uttram. The churning of the milky ocean (ksheera-sAgara manthanam), the birth of Lakshmi and Her marriage with VishNu were crucial to maintaining the cosmic order of the universe. Once upon a time, the dEvas were rendered weak by the curse of durvAsa maharshee. They approached VishNu for help. VishNu advised them to rope in asuras and churn the milky ocean along with them in order to obtain an immortal nectar called amRuta. With vAsuki snake as the rope, mount mantAra as the churning rod, the asuras and devas started churning the milky ocean (ksheerasAgara). Mount mantAra was slipping and hence VishNu flew on GaruDa and held the summit tight from above. He shone majestically with a thousand arms. Now the base of the mountain was wavering. Vishnu again took on the shape of a huge tortoise (koorma avatAra) and held the mountain intact from under. Lord VishNu also gave His power to the dEvas, asuras and snake vAsuki to churn the ocean. The nectar still did not appear. So, Vishnu appeared in the form of Lord ajita having four hands and churned the ocean Himself.
At first, a deadly poison called “hAlahala” emerged to destroy the universe. Lord Shiva recited achyutA, anantA, gOvindA, drank the poison, and retained it in his throat which became blue. He was named neelakaNtha since then. Later, many divine beings like the celestial cow kAmadhEnu or surabhee, the Goddess of divine beverage vAruNee dEvi, wish-fulfilling kalpavRuksha tree, the ethereal apsaras, the moon God chandra, the divine horse uchchaishravas, the divine elephant airAvata, the precious gem kaustubha mani, and the divine doctor dhanvantari with the nectar pot emerged from the milky ocean. Finally, the immensely radiant Lakshmi dEvi holding the lotus in her hands and seated on the thousand petalled lotus, emerged from the ocean. The eight elephants bathed her with sacred waters (paTTAbhishEkham). The rishis recited shreesooktams. The gandharvas sang and the apsaras danced.
SwAmi dEsikan beautifully captures the PaTTAbhishEkam of Lakshmi in his Shree Stuti 13 and 14
Oh dEvi! You arose from the flood of nectar on the milky ocean and sat opposite to Your Lord on the auspicious throne made of lotus flower. The clouds showered so many flowers on You that the world almost disappeared. Then, the eight cardinal guardian elephants bathed you with waters from golden pots. Thus, the coronation ceremony was started by the pushkalA and vartakA clouds and concluded by the ashTadik-gaja elephants.
Then, Lakshmi arose carrying a garland in her hand and married VishNu by garlanding Him and taking a permanent seat on His chest (vakshasthalam).
The dEvas who were sad due to durvAsa’s curse prostrated and surrendered to Lakshmi resting on the chest of Lord VishNu. The moment Lakshmee’s glance fell on them, they regained the three worlds, all types of wealth, and prosperity.
Let us also always remember and surrender to shreedEvi who is “vishNuvaksha-sthalasthitA” and whose auspicious glance grants bhukti and mukti.
Nitya Shree Nitya Mangalam.
SIGNIFICANCE OF PANGUNI UTTRAM
லக்ஷ்மி பட்டாபிஷேகம்
திருமதி மாலதி பாலாஜி
பங்குனி உத்திரம் நன்னாளில் லட்சுமி லக்ஷ்மி அவதாரம், லக்ஷ்மி பட்டாபிஷேகம் மற்றும் லக்ஷ்மி கல்யாணம் இவைகளை ஸ்மரணம் செய்வது பெரும் பாக்யம் ஆகும்.
க்ஷீர சாகர மந்தனம், லக்ஷ்மியின் பிறப்பு மற்றும் விஷ்ணுவுடனான அவரது திருமணம் ஆகிய பகவத்லீலைகள் பிரபஞ்சத்தை சீராக்குவதற்காகவே உண்டானவை. முன்பொரு காலத்தில், துர்வாச மஹர்ஷியின் சாபத்தால் தேவர்கள் பலவீனமடைந்தனர். உதவிக்காக விஷ்ணுவை அணுகினர். விஷ்ணு அவர்களுக்கு, அசுரர்களுடன் சேர்ந்து பாற்கடலைக் கடைந்து அமிர்தத்தைப் பெறுமாறு அறிவுறுத்தினார். வாசுகி பாம்பைக் கயிறாகக் கொண்டு, மந்தார மலையை மத்தாக கொண்டு அசுரர்களும் தேவர்களும் பாற்கடலை கடைய தொடங்கினர். மந்தார மலை நழுவிக்கொண்டிருந்ததால் விஷ்ணு கருடன் மீது பறந்து மேலே இருந்து சிகரத்தை இறுக்கமாகப் பிடித்தார். மீண்டும், ஒரு பெரிய ஆமையின் (கூர்ம அவதாரம்) வடிவத்தை எடுத்து, மலையை அப்படியே கீழிருந்தும் பிடித்தார். பகவான் விஷ்ணு தேவர்களுக்கும் அசுரர்களுக்கும், வாசுகி பாம்புக்கும் கடலைக் கலக்க தனது சக்தியைக் கொடுத்தார். ஆயிரக்கணக்கான கண்களையும் வாயையும் கொண்ட வாசுகி, கடுமையாக அழுத்தப்பட்டதால் நெருப்பையும் வெப்பத்தையும் உமிழ்ந்தார். பாம்பை குளிர்விக்க விஷ்ணு மேகங்களை மழையாகப் பொழியச் செய்தார். அப்போதும் அமிர்தம் தோன்றவில்லை. இறுதியாக, விஷ்ணு நான்கு கைகளைக் கொண்ட அஜித பகவான் வடிவத்தை எடுத்து, கடலை கடையத் தொடங்கினார்.
முதலில், பிரபஞ்சத்தை அழிக்க "ஹாலாஹலம்" என்ற கொடிய விஷம் தோன்றியது. சிவபெருமான் அச்யுதா, அனந்தா, கோவிந்தா என்ற பெயர்களை சொல்லி விஷத்தைக் பருகினார். மெலும் விஷம் பரவாமல் இருக்க அதை தொண்டையில் வைத்துக் கொண்டார். ஆகவே நீலகண்டன் என்ற பெயர் கிட்டியது.
பின்னர், பாற்கடலிலிருந்து பல தெய்வீகப் புருஷர்கள் எழுந்தனர். காமதேனு பசு, வாருணீ தேவி, கல்பவ்ருக்ஷ மரம், அப்சரஸ்கள், சந்திரன், உச்சைஷ்ரவஸ் குதிரை, மருத்துவர் தன்வந்தரி பாற்கடலில் இருந்து வெளிப்பட்டனர்.
இறுதியாக, தாமரையைத் தன் கைகளில் ஏந்தியபடி, ஆயிரம் இதழ்கள் கொண்ட தாமரையின் மீது அமர்ந்திருந்த, பலமடங்கு பிரகாசமான லட்சுமி தேவி, கடலில் இருந்து வெளிப்பட்டாள். எட்டு திக்குக்கான யானைகள் தாயாரை புனித நீரால் குளிப்பாட்டினர். ரிஷிகள் ஸ்ரீசூக்தம் ஓதினார்கள். கந்தர்வர்கள் பாடினார்கள், அப்சரஸ்கள் நடனமாடினர்.
ஸ்வாமி தேசிகன் தனது ஸ்ரீ ஸ்துதியில் லக்ஷ்மியின் பட்டாபிஷேகத்தை மிக அழகாகப் படம்பிடித்துள்ளார்:
ஓ தேவியே! பாற்கடலில் தேன் வெள்ளத்தில் இருந்து எழுந்தருளி, தாமரை மலரால் ஆன மங்களகரமான சிம்மாசனத்தில் உங்கள் மணாளனுக்கெதிரே அமர்ந்தாய். மேகங்கள் உங்கள் மீது பல மலர்களைப் பொழிந்தன, அந்த மழையில் உலகம் கிட்டத்தட்ட மறைந்தேவிட்டது. பின்னர், எட்டு யானைகளும் தங்கக்கலஸ்சத்திலிருந்து புனித நீரால் உன்னக்கு அபிசேகம் செய்தனர். நின் பட்டாபிஷேக விழா புஷ்கலா மற்றும் வர்தகா மேகங்களால் தொடங்கி, அஷ்டதிக்-கஜ யானைகளால் செவ்வனே நிறைவுற்றது.
பின்னர், வெட்கத்துடன் கூடிய லக்ஷ்மி விஷ்ணுவுக்கு மாலை அணிவித்து, அவரது மார்பில் நிரந்தரமாக அமர்ந்து அவரை மணந்தார்.
துர்வாசரின் சாபத்தால் சோகமடைந்த தேவர்கள், விஷ்ணுவின் மார்பில் இருந்த லட்சுமியைக் பணிந்து சரணடைந்தனர். தங்கள் கடாக்ஷம் அவர்கள் மீது விழுந்த கணம் செல்வம் மற்றும் செழிப்பு அனைத்தையும் மீண்டும் பெற்றனர்.
நாமும் எப்போதும் விஷ்ணுவக்ஷஸ்தலாவாகிய ஸ்ரீயை சரணடைவோம்.
நித்ய ஶ்ரீ நித்ய மங்களம்.
பஞ்ச-க்ரிஷ்ணாரண்ய க்ஷேத்திரத்தில் ஒன்று தான் திருக்கண்ணபுரம் திவ்யதேசம்.
திருக்கண்ணபுரம் என்றாலே சவுரிகொண்டை தரித்திருக்கும் சவுரிராஜ பெருமாள் தான் ஞாபகம் வரும். மூலவர் நீளமேகப்பெருமாள் ஸ்ரீதேவி பூதேவியுடன், ப்ரயோக சக்கரத்துடன் எழுந்தருளிருக்கிறார். கண்ணபுரநாயகி தனிக்கோயிலில் காட்சி அளிக்கிறாள். இக்கோயிலின் விமானம் உத்பலாவதக விமானம். சாதாரணமாக பிராகாரம் சுற்றி வந்தால் இந்த விமானத்தை காணமுடியாது. மாடவீதியின் திருமங்கை ஆழ்வார் சந்நிதியிலேர்ந்து தான் காணமுடியும். திருக்கண்ணபுரத்தில் பெருமாள் ஆழ்வாருக்கு அஷ்டாக்ஷர மந்திரத்தின் பொருளை உபதேசம் செய்ததாலே இவ்விமானம், அஷ்டாக்ஷர விமானம் என்றும் அழைக்கப்படுகிறது. மாசி மகத்தின் தீர்த்தவாரி உத்ஸவமும் தெப்போத்ஸவமும் ஜகத்பிரசித்தம். ‘கமகம’ என்று நெய்மணம் வீசும் முனையதரையன் பொங்கல் இக்கோயிலின் தனிச்சிறப்பு.
திருமங்கை ஆழ்வார் திருக்கண்ணபுரம் திவ்யதேசத்தை 105 பாசுரங்களால் மங்களாசாஸனம் செய்திருக்கிறார் - பெரிய திருமொழி (100 பாசுரம்), திருநெடுந்தாண்டகம் (2 பாசுரம்), சிறிய திருமடல் (1 பாசுரம்), பெரிய திருமடல் (2 பாசுரம்). பெரிய திருமொழி எட்டாம் பத்து, மூன்றாம் திருமொழியிலும் ஏழாம் திருமொழியிலும் ஆழ்வார் திருக்கண்ணபுரம் நகரத்தின் அழகையும், வளத்தையும், வாழ்க்கை முறையையும் அற்புதமாகவும் தெளிவாகவும் விவரித்திருக்கிறார். பெரும்பாலும் குற்றெழுத்தாலே அமைந்த ஏழாம் திருமொழியிலும் முதல் இரண்டு அடிகளில் பெருமாளின் சௌலப்ய-சௌசீல்ய குணங்களை பாடி பின்னர் இரண்டே அடிகளில் கண்ணபுரத்தின் அழகையும் செல்வத்தையும் பாடி இருக்கிறார்.
கலியன் கண்ட திருக்கண்ணபுரத்தை சித்திரமாக வரைந்து அனுபவிக்கலாம் என்ற ஒரு சிறு முயற்சியே இந்த வரைபடம்.
கண்ணபுரத்தை பற்றி ஆழ்வார் சொன்ன முப்பது அடையாளங்கள் 30 எண்களால் குறிக்கப்பட்டுள்ளன. அவை காண்போமா??
பெரிய திருமொழி 8.3*
*பெரிய திருமொழி 8.7*
அடியேன்
திருமதி மாலதி பாலாஜி
TIRUPPAVAI IN A FRAME DRAWN USING WET RICE FLOUR.
By Smt. Malathi Balaji
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